4151pneúma – properly, spirit (Spirit), wind, or breath. The most frequent meaning (translation) of 4151 (pneúma) in the NT is "spirit" ("Spirit"). Only the context however determines which sense(s) is meant.

[Any of the above renderings (spirit-Spirit, wind, breath) of 4151 (pneúma) is always theoretically possible (spirit, Spirit, wind, breath). But when the attributive adjective ("holy") is used, it always refers to the Holy Spirit. "Spirit" ("spirit") is by far the most common translation (application) of 4151 (pneúma).

The Hebrew counterpart (rûach) has the same range of meaning as 4151 (pneúma), i.e. it likewise can refer to spirit/Spirit, wind, or breath.]

b.breath of the nostrils or mouth, often in Greek writings from Aeschylus down: πνεῦματοῦστόματος, 2 Thessalonians 2:8 (Psalm 32:6 (), cf. Isaiah 11:4); πνεῦμαζωῆς, the breath of life,Revelation 11:11 (Genesis 6:17, cf. πνοήζωῆς, ). (πνεῦμα and πνοή seem to have been in the main coincident terms; but πνοή became the more poetic. Both retain a suggestion of their evident etymology. Even in classical Greek πνεῦμα became as frequent and as wide in its application as ἄνεμος. (Schmidt, chapter 55, 7; Trench, § lxxiii.))

d. "the spiritual nature of Christ, higher than the highest angels, close to God and most intimately united to him" (in doctrinal phraseology the divine nature of Christ): 1 Timothy 3:16; with the addition of ἁγιωσύνης (on which see ἁγιωσύνη, 1 (yet cf. 4 a. below)), Romans 1:4 (but see Meyer at the passage, Ellicott on 1 Timothy, the passage cited); it is called πνεῦμααἰώνιον, in tacit contrast with the perishable ψυχαί of sacrificial animals, in Hebrews 9:14, where cf. Delitzsch (and especially Kurtz).

4. The Scriptures also ascribe a πνεῦμα to God, i. e. God's power and agency — distinguishable in thought (or modalistice, as they say in technical speech) from God's essence in itself considered — "manifest in the course of affairs, and by its influence upon souls productive in the theocratic body (the church) of all the higher spiritual gifts and blessings"; (cf. the resemblances and differences in Philo's use of τόθεῖονπνεῦμα, e. g. de gigant. § 12 (cf. § 5f); quis rer. div. § 53; de mund. opif. § 46, etc.).

b. bb.; γεννάω, 1 at the end and 2 d.; ἐκχέω b.; χρίω, a.); γίνεσθαιἐνπνεύματι, to come to be in the Spirit, under the power of the Spirit, i. e. in a state of inspiration or ecstasy, Revelation 1:10; Revelation 4:2. Dative πνεύματι, by the power and aid of the Spirit, the Spirit prompting, Romans 8:13; Galatians 5:5; τῷπνεύματιτῷἁγίῳ, Luke 10:21LTrWH; πνεύματιἁγίῳ, 1 Peter 1:12 (where RGT have ἐνπνεύματιἁγίῳ); πνεύματιΘεοῦ, Philippians 3:3LTTrWH; also ἐνπνεύματι, Ephesians 2:22; Ephesians 3:5 (where ἐνπνεύματι must be joined to ἀπεκαλύφθη); ἐνπνεύματι, in the power of the Spirit, possessed and moved by the Spirit, Matthew 22:43; Revelation 17:3; Revelation 21:10; also ἐντῷπνεύματι, Luke 2:27; Luke 4:1; ἐντῷπνεύματιἁγίῳ, Luke 10:21Tdf.; ἐντῇδυνάμειτοῦπνευματου, Luke 4:14; ἐντῷπνεύματιτῷἁγίῳεἰπεῖν, Mark 12:36; ἐνπνεύματι (ἁγίῳ) προσεύχεσθαι, Ephesians 6:18; Jude 1:20; ἐνπνεύματιΘεοῦλαλεῖν, 1 Corinthians 12:3; ἀγάπηἐνπνεύματι, love which the Spirit begets, Colossians 1:8; περιτομήἐνπνεύματι, effected by the Holy Spirit, opposed to γράμματι, the prescription of the written law, Romans 2:29; τύποςγίνουτῶνπιστῶνἐνπνεῦμα, in the way in which you are governed by the Spirit, 1 Timothy 4:12Rec.; (ἐνἑνίπνεύματι, Ephesians 2:18); ἡἑνότηςτοῦπνεύματος, effected by the Spirit, Ephesians 4:3; καινότηςτοῦπνευματου, Romans 7:6. τόπνεῦμα is opposed to ἡσάρξ i. e. human nature left to itself and without the controlling influence of God's Spirit, subject to error and sin, Galatians 5:17, 19, 22; (); Romans 8:6; so in the phrases περιπατεῖνκατάπνεῦμα (opposed to κατάσάρκα), Romans 8:1Rec., 4; οἱκατάπνεῦμα namely, ὄντες (opposed to οἱκατάσάρκαὄντες), those who bear the nature of the Spirit (i. e. οἱπνευματικοί), Romans 8:5; ἐνπνεύματιεἶναι (opposed to ἐνσαρκί), to be under the power of the Spirit, to be guided by the Spirit, Romans 8:9; πνεύματι (dative of 'norm'; (cf. Buttmann, § 133, 22 b.; Winer's Grammar, 219 (205))) περιπατεῖν (opposed to ἐπιθυμίανσαρκόςτέλειν), Galatians 5:16. The Holy Spirit is a δύναμις, and is expressly so called in Luke 24:49, and δύναμιςὑπιστου, Luke 1:35; but we find also πνεῦμα (or πνεῦμαἅγιον) καίδύναμις, Acts 10:38; 1 Corinthians 2:4; and ἡδύναμιςτοῦπνεύματος, Luke 4:14, where πνεῦμα is regarded as the essence, and δύναμις its efficacy; but in 1 Thessalonians 1:5ἐνπνεύματιἁγίῳ is epexegetical of ἐνδυνάμει. In some passages the Holy Spirit is rhetorically represented as a Person ((cf. references below)): Matthew 28:19; John 14:16f, 26; John 15:26; John 16:13-15 (in which passages from John the personification was suggested by the fact that the Holy Spirit was about to assume with the apostles the place of a person, namely of Christ); τόπνεῦμα, καθώςβούλεται, 1 Corinthians 12:11; what anyone through the help of the Holy Spirit has come to understand or decide upon is said to have been spoken to him by the Holy Spirit: εἶπετόπνεῦματίνι, Acts 8:29; Acts 10:19; Acts 11:12; Acts 13:4; τόπνεῦματόἅγιονδιαμαρτύρεταίμοι, Acts 20:23. τόπνεῦματόἅγιονἔθετοἐπισκόπους, i. e. not only rendered them fit to discharge the office of bishop, but also exercised such an influence in their election (Acts 14:23) that none except fit persons were chosen to the office, Acts 20:28; τόπνεῦμαὑπερεντυγχάνειστεναγμοῖςἀλαλήτοις in Romans 8:26 means, as the whole context shows, nothing other than this: 'although we have no very definite conception of what we desire (τίπροσευξώμεθα), and cannot state it in fit language (καθόδεῖ) in our prayer but only disclose it by inarticulate groanings, yet God receives these groanings as acceptable prayers inasmuch as they come from a soul full of the Holy Spirit.' Those who strive against the sanctifying impulses of the Holy Spirit are said ἀντιπίπτειντῷπνεύματιτῷἁγίῳ, Acts 7:51; ἐνυβρίζειντόπνεῦματῆςχάριτος, Hebrews 10:29. πειράζειντόπνεῦματοῦκυρίου is applied to those who by falsehood would discover whether men full of the Holy Spirit can be deceived, Acts 5:9; by anthropopathism those who disregard decency in their speech are said λύπειντόπνεῦματόἅγιον, since by that they are taught how they ought to talk, Ephesians 4:30 (παροξύνειντόπνεῦμα, Isaiah 63:10; παραπικραίνειν, Psalm 105:33 ()). Cf. Grimm, Institutio theologiae dogmaticae, § 131; (Weiss, Biblical Theol. § 155 (and Index under the phrase, 'Geist Gottes,' 'Spirit of God') Kahnis, Lehre vom Heil. Geiste; Fritzsche, Nova opuscc. acad., p. 278ff; B. D. under the word Spirit the Holy; Swete in Dict. of Christ. Biog. under the phrase, Holy Ghost).

c. by metonymy, πενυμα is used of α. "one in whom a spirit (πνεῦμα) is manifest or embodied; hence, equivalent to actuated by a spirit, whether divine or demoniacal; one who either is truly moved by God's Spirit or falsely boasts that he is": 2 Thessalonians 2:2; 1 John 4:2, 3; hence, διακρίσειςπνευμάτων, 1 Corinthians 12:10; μήπαντίπνεύματιπιστεύετε, 1 John 4:1; δοκιμάζετετάπνεύματα, εἰἐκτοῦΘεοῦἐστιν, ibid.; πνεύματαπλανᾷ joined with διδασκαλιαιδαιμονίων, 1 Timothy 4:1. But in the truest and highest sense it is said κύριοςτόπνεῦμαἐστιν, he in whom the entire fullness of the Spirit dwells, and from whom that fullness is diffused through the body of Christian believers, 2 Corinthians 3:17. β. the plural πνεύματα denotes the various modes and gifts by which the Holy Spirit shows itself operative in those in whom it dwells (such as τόπνεῦματῆςπροφητείας, τῆςσοφίας, etc.), 1 Corinthians 14:12.

Matthew 12:31N-GNSGRK:δὲ τοῦ πνεύματος βλασφημία οὐκNAS: but blasphemy against the Spirit shall not be forgiven.KJV: the blasphemy [against] the [Holy] Ghost shallINT: and [the] against the Spirit blasphemy shall not